The burning of house of lac

After the expiration of a year from this, Dhritarashtra, moved by kindness for the people, installed Yudhishthira, as the heir-apparent of the kingdom on account of his firmness, fortitude, patience, benevolence, frankness and unswerving honesty (of heart). Within a short time Yudhishthira, by his good behaviour, manners and close application to business, overshadowed the deeds of his father. The second Pandava, Vrikodara, began to receive continued lessons from Sankarshana Balarama in encounters with the sword and the mace and on the chariot. After Bhima's education was finished, he became in strength like unto Dyumatsena himself and continuing to live in harmony with his brothers, he began to exert his prowess. Arjuna became celebrated for the firmness of his grasp of weapons, for his lightness of motion, precision of aim, and his proficiency in the use of the Kshura, Naracha, Bala and Vipatha weapons, indeed, of all weapons, whether straight or crooked or heavy. Drona certified that there was none in the world who was equal to Arjuna in lightness of hand and general proficiency.

One day, Drona, addressing Arjuna before the assembled Kaurava princes, said, “There was a disciple of Agastya in the science of arms called Agnivesa. He was my preceptor and I, his disciple. By ascetic merit I obtained from him a weapon called Brahmasira which could never be futile and which was like unto thunder itself, capable of consuming the whole earth. That weapon, from what I have done, may now pass from disciple to disciple. While imparting it to me, my preceptor said, “Never should you hurl this weapon at any human being, especially at one who is of poor energy”. You have obtained that celestial weapon. None else deserves it. But obey the command of the Rishi Agnivesa. Look here, Arjuna, give me now the preceptorial fee in the presence of these your cousins and relatives.” When Arjuna, on hearing this, pledged his word that he would give what the preceptor demanded, the latter said, “You must fight with me when I fight with you.” And Arjuna thereupon pledged his word unto Drona and touching his feet, went away northward. Then there arose a loud shout covering the whole earth bounded by her belt of seas to the effect that there was no bowman in the whole world like unto Arjuna. Indeed, Dhananjaya, in encounters with the mace and the sword and on the chariot as also with the bow, acquired wonderful proficiency. Sahadeva obtained the whole science of morality and duties from Brihaspati the spiritual chief of celestials, and continued to live under the control of his brothers. Nakula, the favourite of his brothers taught by Drona, became known as a skilful warrior and a great car-warrior Ati-rath). Indeed, Arjuna and the other Pandava princes became so powerful that they slew in battle the great Sauvira who had performed a sacrifice extending over three years, undaunted by the raids of the Gandharvas. The king of the Yavanas himself whom the powerful Pandu even had failed to bring under subjection was brought by Arjuna under control. Then again Vipula, the king of the Sauviras, endued with great prowess, who had always shown a disregard for the Kurus, was made by the intelligent Arjuna to feel the edge of his power. Arjuna also repressed by means of his arrows king Sumitra of Sauvira, also known by the name of Dattamitra who had resolutely sought an encounter with him. The third of the Pandava princes, assisted by Bhima, on only a single car subjugated all the kings of the East backed by ten thousand cars. In the same way, having conquered on a single car the whole of the south, Dhananjaya sent unto the kingdom of the Kurus a large booty.

Thus did those foremost of men, the illustrious Pandavas, conquering the territories of other kings, extend the limits of their own kingdom. But beholding the great prowess and strength of those mighty bowmen, king Dhritarashtra's sentiments towards the Pandavas became suddenly poisoned, and from that day the monarch became so anxious that he could hardly sleep.

Dhritarashtra consults Kanika
On hearing that the heroic sons of Pandu endued with excess of energy had become so mighty, king Dhritarashtra became very miserable with anxiety. Then summoning unto his side Kanika, that foremost of minister, well-versed in the science of politics and an expert in counsels the king said, “O best of Brahmanas, the Pandavas are daily overshadowing the earth. I am exceedingly jealous of them. Should I have peace or war with them? O Kanika, advise me truly, for I shall do as you bid.”

Kanika thus addressed by the king, freely answered him in these pointed words well-agreeing with the import of political science.

“Listen to me, O sinless king, as I answer you. It beholds you not to be angry with me after hearing all I say. Kings should ever be ready with uplifted maces to strike when necessary, and they should ever increase their prowess. Carefully avoiding all faults themselves they should ceaselessly watch over the faults of their foes and take advantage of them. If the king is always ready to strike, everybody fears him. Therefore the king should ever have recourse to chastisement in all he does. He should so conduct himself that, his foe may not detect any weak side in him. But by means of the weakness he detects in his foe he should pursue him to destruction. He should always conceal, like the tortoise concealing its body, his means and ends, and he should always keep back his own weakness from, the sight of others. Having begun a particular act, he should ever accomplish it thoroughly. Behold, a thorn, if not extracted wholly, produces a festering sore. The slaughter of a foe who does you evil is always praiseworthy. If the foe be one of great prowess, one should always watch for the hour of his disaster and then kill him without any scruples. If he should happen to be a great warrior, his hour of disaster also should be watched and he should then be induced to fly. An enemy should never be scorned, however contemptible. A spark of fire is capable of consuming an extensive forest if only it can spread from one object to another in proximity. Kings should sometimes feign blindness and deafness, for if impotent to chastise, they should pretend not to notice the faults that call for chastisement. On occasions, such as these, let them regard their bows as made of straw. But they should be always on the alert like a herd of deer sleeping in the woods. When your foe is in your power, destroy him by every means open or secret. Do not show him any mercy, although he seeks your protection. A foe, or one that has once injured you, should be destroyed by lavishing money, if necessary, for by killing him you may be at your ease. The dead can never inspire fear. You must destroy the three, five and seven resources of your foes. You must destroy your foes root and branch. Then should you destroy their allies and partisans. The allies and partisans can never exist if the principal be destroyed. If the root of the tree is torn up, the branches and twigs can never exist as before. Carefully concealing your own means and ends, you should always watch your foes, always seeking their flaws. You should rule your kingdom, always anxiously watching your foes. By maintaining the perpetual fire by sacrifices, by brown cloths, by matted locks, and by hides of animals for your bedding, should you at first gain the confidence of your foes, and when you has gained it you should then spring upon them like a wolf. For it has been said that in the acquisition of wealth even the garb of holiness might be employed as a hooked staff to bend down a branch in order to pluck the fruits that are ripe. The method followed in the plucking of fruits should be the method in destroying foes, for you should proceed on the principle of selection. Bear your foe upon your shoulders till the time cometh when you canst throw him down, breaking him into pieces like an earthen pot thrown down with violence upon a stony surface. The foe must never be let off even though he addresses you most piteously. No pity should you show him but slay him at once. By the arts of conciliation or the expenditure of money should the foe be slain. By creating disunion amongst his allies, or by the employment of force, indeed by every means in your power should you destroy your foe.”

Dhritarashtra said, “Tell me truly how a foe can be destroyed by the arts of conciliation or the expenditure of money, or by producing disunion or by the employment of force.”

Kanika replied, “Listen, O monarch, to the history of a jackal dwelling in days of yore in the forest and fully acquainted with the science of politics. There was a wise jackal, mindful of his own interests who lived in the company of four friends - a tiger, a mouse, a wolf, and a mongoose. One day they saw in the woods a strong deer, the leader of a herd, whom, however, they could not seize for his fleetness and strength. They thereupon called a council for consultation. The jackal opening the proceedings said, “O tiger, you has made many an effort to seize this deer, but all in vain simply because this deer is young, fleet and very intelligent. Let now the mouse go and eat into its feet when it lies asleep. And when this is done, let the tiger approach and seize it. Then shall we all, with great pleasure feast on it.” Hearing these words of the jackal, they all set to work very cautiously as he directed. The mouse ate into the feet of the deer and the tiger killed it as anticipated. Beholding the body of the deer lying motionless on the ground, the jackal said unto his companions, “Blessed be you! Go and perform your ablutions. In the meantime I will look after the deer.” Hearing what the jackal said, they all went into a stream. The jackal waited there, deeply meditating upon what he should do. The tiger endued with great strength, returned first of all to the spot after having performed his ablutions. He saw the jackal there plunged in meditation. The tiger said, “Why are you so sorrowful, O wise one! You are the foremost of all intelligent beings. Let us enjoy ourselves today by feasting on this carcass.” The jackal said, “Hear, O mighty-armed one, what the mouse has said. He has even said, O, fie on the strength of the king of the beasts! This deer has been slain by me. By might of my arm he will today gratify his hunger.” When he has boasted in such a language, I, for my part, do not wish to touch this food.” The tiger replied, “If, indeed, the mouse has said so, my sense is now awakened. I shall, from this day, slay with the might of my own arms, creatures ranging the forest and then feast on their flesh.” Having said this, the tiger went away.

After the tiger had left the spot, the mouse came. Seeing the mouse come, the jackal addressed him and said, “Blessed be you, O mouse, but listen to what the mongoose has said. He has even said, The carcass of this deer is poison, the tiger having touched it with his claws. I will not eat of it. On the other hand, if you, O jackal, permits it, I will even slay the mouse and feast on him.” Hearing this the mouse became alarmed and quickly entered his hole. After the mouse had gone, the wolf came there having performed his ablutions. Seeing the wolf come, the jackal said unto him, “The king of the beasts has been angry with you. Evil is certain to overtake you. He is expected here with his wife. Do as you please.” Thus was the wolf also, fond of animal flesh, got rid of by the jackal. The wolf fled, contracting his body into the smallest dimensions. It was then that the mongoose came. The jackal, seeing him come, said, “By the might of my arm have I defeated the others who have already fled. Fight with me first and then eat of this flesh as you please.” The mongoose replied, “When, indeed, the tiger, the wolf, and the intelligent mouse have all been defeated by you, heroes as they are, you seem to be a greater hero still. I do not desire to fight with you.” Saying this, the mongoose also went away.

When they all had thus left the place, the jackal, well-pleased with the success of his policy, alone ate up that flesh. If kings always act in this way, they can be happy. Thus should the timid by exciting their fears, the courageous by the arts of conciliation, the covetous by gift of wealth, and equals and inferiors by exhibition of prowess be brought under your sway. Besides all this, O king, that I have said, listen now to something else that I say.

If your son, friend, brother, father, or even the spiritual preceptor, anyone becomes your foe, you should, if desirous of prosperity, slay him without scruples. By curses and incantations, by gift of wealth, by poison, or by deception, the foe should be slain. He should never be neglected from disdain. If both the parties be equal and success uncertain, then he that acts with diligence grows in prosperity. If the spiritual preceptor himself be vain, ignorant of what should be done and what left undone, and vicious in his ways, even he should be chastised. If you are angry, show yourself as if you are not so, speaking even then with a smile on your lips. Never reprove any one with indications of anger in your speech. O Bharata, speak soft words before you smite and even while you are smiting! After the smiting is over, pity the victim, and grieve for him, and even shed tears. Comforting your foe by conciliation, by gift of wealth, and smooth behaviour, you must smite him when he walks not aright. You should equally smile the heinous offender who lives by the practice of virtue, for the garb of virtue simply covers his offences like black clouds covering the mountains. You should burn the house of that person whom you punish with death. You should never permit beggars and atheists and thieves to dwell in your kingdom. By a sudden sally or pitched battle by poison or by corrupting his allies, by gift of wealth, by any means in your power, you should destroy your foe. You may act with the greatest cruelty. You should make your teeth sharp to give a fatal bite. You should ever smite so effectually that your foe may not again raise his head. You should ever stand in fear of even one from whom there is no fear, not to speak of him from whom there is such. For if the first be ever powerful he may destroy you to the root (for your unpreparedness). You should never trust the faithless, nor trust too much those that are faithful, for if those in whom you confides prove your foes, you are certain to be annihilated. After testing their faithfulness you should employ spies in your own kingdom and in the kingdoms of others. Your spies in foreign kingdoms should be apt deceivers and persons in the garb of ascetics. Your spies should be placed in gardens, places of amusement, temples and other holy places, drinking halls, streets, and with the eighteen tirthas (viz., the minister, the chief priest, the heir-presumptive, the commander-in-chief, the gate-keepers of the court, persons in the inner apartments, the jailor, the chief surveyor, the head of the treasury, the general executant of orders, the chief of the town police, the chief architect, the chief justice, the president of the council, the chief of the punitive department, the commander of the fort, the chief of the arsenal, the chief of the frontier guards, and the keeper of the forests), and in places of sacrifice, near wells, on mountains and in rivers, in forests, and in all places where people congregate. In speech you should ever be humble, but let your heart be ever sharp as razor. When you are engaged in doing even a very cruel and terrible act, you should talk with smiles on your lips. If desirous of prosperity, you should adopt all arts--humility, oath, conciliation. Worshipping the feet of others by lowering your head, inspiring hope, and the like. A person conversant with the rules of policy is like a tree decked with flowers but bearing no fruit; or, if bearing fruit, these must be at a great height not easily attainable from the ground; and if any of these fruits seem to be ripe care must be taken to make it appear raw. Conducting himself in such a way, he shall never fade. Virtue, wealth and pleasure have both their evil and good effects closely knit together. While extracting the effects that are good, those that are evil should be avoided. Those that practise virtue incessantly are made unhappy for want of wealth and the neglect of pleasure. Those again in pursuit of wealth are made unhappy for the neglect of two others. So those who pursue pleasure suffer for their inattention to virtue and wealth. Therefore, you should pursue virtue, wealth and pleasure, in such a way that you may not have to suffer therefrom. With humiliation and attention, without jealousy and solicitous of accomplishing your purpose, should you, in all sincerity, consult with the Brahmanas. When you are fallen, you should raise yourself by any means, gentle or violent; and after you has thus raised yourself you should practise virtue. He that has never been afflicted with calamity can never have prosperity. This may be seen in the life of one who survives his calamities. He that is afflicted with sorrow should be consoled by the recitation of the history of persons of former times like those of Nala and Rama. He whose heart has been unstrung by sorrow should be consoled with hopes of future prosperity. He again who is learned and wise should be consoled by pleasing offices presently rendered unto him. He who, having concluded a treaty with an enemy, reposes at ease as if he has nothing more to do, is very like a person who awakes, fallen down from the top of a tree whereon he had slept. A king should ever keep to himself his counsels without fear of calumny, and while beholding everything with the eyes of his spies, he should take care to conceal his own emotions before the spies of his enemies. Like a fisherman who becomes prosperous by catching and killing fish, a king can never grow prosperous without tearing the vitals of his enemy and without doing some violent deeds. The might of your foe, as represented by his armed force, should ever be completely destroyed, by ploughing it up like weeds and mowing it down and otherwise afflicting it by disease, starvation, and want of drink. A person in want never approaches from love one in affluence; and when one's purpose has been accomplished, one has no need to approach him whom he had hitherto looked to for its accomplishment. Therefore, when you do anything never do it completely, but ever leave something to be desired for by others whose services you may need. One who is desirous of prosperity should with diligence seek allies and means, and carefully conduct his wars. His exertions in these respects should always be guided by prudence. A prudent king should ever act in such a way that friends and foes may never know his motive before the commencement of his acts. Let them know all when the act has been commenced or ended, and as long as danger do not come, so long only shall you act as if you are afraid. But when it has overtaken you, you must grapple with it courageously. He who trusts in a foe who has been brought under subjection by force, summons his own death as a crab by her act of conception. You should always reckon the future act as already arrived and concert measures for meeting it, else, from want of calmness caused by haste, you may overlook an important point in meeting it when it is before you. A person desirous of prosperity should always exert with prudence, adopting his measures to time and place. He should also act with an eye to destiny as capable of being regulated by mantras and sacrificial rites; and to virtue, wealth, and pleasure. It is well-known that time and place if taken into consideration always produce the greatest good. If the foe is insignificant, he should not yet be despised, for he may soon grow like a Palmyra tree extending its roots or like a spark of fire in the deep woods that may soon burst into an extensive conflagration. As a little fire gradually fed with faggots soon becomes capable of consuming even the biggest blocks, so the person who increases his power by making alliances and friendships soon becomes capable of subjugating even the most formidable foe. The hope you give unto your foe should be long deferred before it is fulfilled; and when the time comes for its fulfilment, invent some pretext for deferring it still. Let that pretext be shown as founded upon some reason, and let that reason itself be made to appear as founded on some other reason. Kings should, in the matter of destroying their foes, ever resemble razors in every particular; unpitying as these are sharp, hiding their intents as these are concealed in their leathern cases, striking when the opportunity comes as these are used on proper occasions, sweeping off their foes with all their allies and dependents as these shave the head or the chin without leaving a single hair. Bearing yourself towards the Pandavas and others also as policy dictates, act in such a way that you may not have to grieve in future. Well do I know that you are endued with every blessing, and possessed of every mark of good fortune. Therefore, O king, protect yourself from the sons of Pandu! The sons of Pandu are stronger than your sons; therefore, I tell you plainly what you should do. Listen to it, O king, with your children, and having listened to it, exert yourselves to do the needful. Act in such a way that there may not be any fear for you from the Pandavas. Indeed, adopt such measures consonant with the science of policy that you may not have to grieve in the future.”

Having delivered himself thus Kanika returned to his abode, while the Kuru king Dhritarashtra became pensive and melancholy.

Duryodhana plots against the Pandavas
The wicked Duryodhana, beholding Bhimasena surpass everybody in strength and Arjuna highly accomplished in arms became pensive and sad. Karna and Sakuni, endeavoured by various means to compass the death of the Pandavas. The Pandavas too counteracted all those contrivances one after another, and in obedience to the counsels of Vidura, never spoke of them afterwards. Then the citizens, beholding the son of Pandu possessed of accomplishments, began, to speak of them in all places of public resort. Assembled in courtyards and other places of gathering, they talked of the eldest son of Pandu Yudhishthira as possessed of the qualifications for ruling the kingdom. They said, “Dhritarashtra, though possessed of the eye of knowledge, having been born blind, had not obtained the kingdom before. How can he therefore become king now? Then Bhishma, having formerly relinquished the sovereignty would never accept it now. We shall, therefore, now install on the throne with proper ceremonies the eldest of the Pandavas endued with youth, accomplished in battle, versed in the Vedas, and truthful and kind. Worshipping Bhishma and Dhritarashtra conversant with the rules of morality, he will certainly maintain the former and the latter with his children in every kind of enjoyment.

The wretched Duryodhana, hearing these words of the parting partisans of Yudhishthira, became very much distressed. Deeply afflicted, the wicked prince could not put up with those speeches. Inflamed with jealousy, he went unto Dhritarashtra, and finding him alone he saluted him with reverence and distressed at the sight of the partiality of the citizens for Yudhishthira, he addressed the monarch and said, “O father, I have heard the parting citizens utter words of ill omen. Passing you by, and Bhishma too, they desire the son of Pandu to be their king. Bhishma will sanction this, for he will not rule the kingdom. It seems, therefore, that the citizens are endeavouring to inflict a great injury on us. Pandu obtained of old the ancestral kingdom by virtue of his own accomplishments, but you, from blindness, did not obtain the kingdom, though fully qualified to have it. If Pandu's son now obtains the kingdom as his inheritance from Pandu, his son will obtain it after him and that son's son also, and so on will it descend in Pandu's line. In that case, ourselves with our children, excluded from the royal line, shall certainly be disregarded by all men. Therefore, adopt such counsels that we may not suffer perpetual distress, becoming dependent on others for our food. If you had obtained the sovereignty before, we would certainly have succeeded to it, however much the people might be unfavourable to us.”

King Dhritarashtra whose knowledge only was his eyes, on hearing these words of his son and recollecting everything that Kanika had, said unto him, became afflicted with sorrow, and his mind also thereupon began to waver. Then Duryodhana and Karna, and Sakuni and Duhsasana as their fourth, held a consultation together. Prince Duryodhana said unto Dhritarashtra, “Send, O father, by some clever contrivance, the Pandavas to the town of Varanavata. We shall then have no fear of them.” Dhritarashtra, on hearing these words uttered by his son, reflected for a moment and replied unto Duryodhana, saying, “Pandu, ever devoted to virtue, always behaved dutifully towards all his relatives but particularly towards me. He cared very little for the enjoyments of the world, but devotedly gave everything unto me, even the kingdom. His son is as much devoted to virtue as he, and is possessed of every accomplishment. Of world-wide fame, he is again the favourite of the people. He is possessed of allies; how can we by force exile him from his ancestral kingdom? The counsellors and soldiers of the state and their sons and grandsons have all been cherished and maintained by Pandu. Thus benefited of old by Pandu, shall not, O child, the citizens slay us with all our friends and relatives now on account of Yudhishthira?”

Duryodhana replied, “What you say, O father, is perfectly true. But in view of the evil that is looming on the future as regards yourself, if we conciliate the people with wealth and honours, they would assuredly side with us for these proofs of our power. The treasury and the ministers of state, are at this moment under our control. Therefore, it beholds you now to banish, by some gentle means, the Pandavas to the town of Varanavata; O king, when the sovereignty shall have been vested in me, then, may Kunti with her children come back from that place.”

Dhritarashtra replied, 'This, O Duryodhana, is the very thought existing in my mind. But from its sinfulness I have never given expression to it. Neither Bhishma, nor Drona, nor Kshattri, nor Gautama Kripa will ever sanction the exile of the Pandavas. In their eyes, O dear son, amongst the Kurus ourselves and the Pandavas are equal. Those wise and virtuous persons will make no difference between us. If therefore, we behave so towards the Pandavas, shall we not, O son, deserve death at the hands of the Kurus, of these illustrious personages, and of the whole world?”

Duryodhana answered, “Bhishma has no excess of affection for either side, and will, therefore, be neutral in case of dispute. The son of Drona Aswatthaman is on my side. There is no doubt that where the son is, there the father will be. Kripa must be on the side on which Drona and Aswatthaman are. He will never abandon Drona and his sister's son Aswatthaman. Kshattri Vidura is dependent on us for his means of life, though he is secretly with the foe. It he sides the Pandavas, he alone can do us no injury, Therefore, exile you the Pandavas to Varanavata without any fear. And take such steps that they may go thither this very day. By this act, O father, extinguish the grief that consumes me like a blazing fire, that robs me of sleep, and that pierces my heart even like a terrible dare.”

Then prince Duryodhana, along with his brothers began to gradually win over the people to his side by grants of wealth and honours. Meanwhile, some clever councilors, instructed by Dhritarashtra, one day began to describe in court the town of Varanavata as a charming place. They said, “he festival of Pasupati Siva has commenced in the town of Varanavata. The concourse of people is great and the procession is the most delightful of all ever witnessed on earth. Decked with every ornament, it charmed the hearts of all spectators.” Thus did those councilors, instructed by Dhritarashtra, speak of Varanavata, and while they were so speaking, the Pandavas felt the desire of going to that delightful town. When the king Dhritarashtra ascertained that the curiosity of the Pandavas had been awakened, he addressed them, saying, “These men of mine often speak of Varanavata as the most delightful town in the world. If therefore, you children, you desire to witness that festival, go to Varanavata with your followers and friends and enjoy yourselves there like the celestials. Give you away pearls and gems unto the Brahmanas and the musicians that may be assembled there. Sporting there for some time as you please like the resplendent celestials and enjoying as much pleasure as you like, return you to Hastinapura again.”

Yudhishthira, fully understanding the motives of Dhritarashtra and considering that he himself was weak and friendless, replied unto the king, saying, “So be it.” Then addressing Bhishma, the wise Vidura, Drona, Balhika, the Kaurava, Somadatta, Kripa, Aswatthaman, Bhurisravas, and the other councillors, and Brahmanas and ascetics, and the priests and the citizens, and the illustrious Gandhari, he said slowly and humbly, “With our friends and followers we go to the delightful and populous town of Varanavata at the command of Dhritarashtra. Cheerfully give us your benedictions so that acquiring prosperity, therewith we may not be touched by sin.” Thus addressed by the eldest of Pandu's sons, the Kaurava chiefs all cheerfully pronounced blessings on them, saying, “You sons of Pandu, let all the elements bless you along your way and let not the slightest evil befall you.”

The Pandavas, having performed propitiatory rites for obtaining their share of the kingdom, and finishing their preparations, set out for Varanavata.

The wicked Duryodhana became very pleased when the king had said so unto Pandavas. Duryodhana, then, summoning his counsellor, Purochana in private, took hold of his right hand and said, “O Purochana, this world, so full of wealth, is mine. But it is thine equally with me. It beholds you, therefore, to protect it. I have no more trustworthy counsellor than you with whom to consult. Therefore, keep my counsel and exterminate my foes by a clever device. Do as I bid you. The Pandavas have, by Dhritarashtra, been sent to Varanavata, where they will, at Dhritarashtra's command, enjoy themselves during the festivities. Do that by which you may this very day reach Varanavata in a car drawn by swift mules. Repairing there, cause you to be erected a quadrangular palace in the neighbourhood of the arsenal, rich in the materials and furniture, and guard you the mansion well with prying eyes. Use you in erecting that house hemp and resin and all other inflammable materials that are procurable. Mixing a little earth with clarified butter and oil and fat and a large quantity of lac, make you a plaster for lining the walls, and scatter you all around that house hemp and oil and clarified butter and lac and wood in such a way that the Pandavas, or any others, may not, even with scrutiny behold them there or conclude the house to be an inflammable one. Having erected such mansion, cause you the Pandavas, after worshipping them with great reverence, to dwell in it with Kunti and all their friends. Place you there seats and conveyances and beds, all of the best workmanship, for the Pandavas, so that Dhritarashtra may have no reason to complain. You must also so manage it all that none of Varanavata may know anything till the end we have in view is accomplished. Assuring yourself that the Pandavas are sleeping within in confidence and without fear, you must then set fire to that mansion beginning at the outer door. The Pandavas thereupon must be burnt to death, but the people will say that they have been burnt in an accidental conflagration of their house.

Saying, “So be it” unto the Kuru prince, Purochana repaired to Varanavata in a car drawn by fleet mules. Going there, without loss of time, obedient to the instructions of Duryodhana, did everything that the prince had bid him do.

Meanwhile the Pandavas got into their cars, yoking thereto some fine horses endued with the speed of wind. While they were on the point of entering their cars, they touched, in great sorrow, the feet of Bhishma, of king Dhritarashtra, of the illustrious Drona, of Kripa, of Vidura and of the other elders of the Kuru race. Then saluting with reverence all the older men, and embracing their equals, receiving the farewell of even the children, and taking leave of all the venerable ladies in their household, and walking round them respectfully, and bidding farewell unto all the citizens, the Pandavas, ever mindful of their vows, set out for Varanavata. Vidura of great wisdom and the other bulls among the Kurus and the citizens also, from great affliction, followed those tigers among men to some distance. Some amongst the citizens and the country people, who followed the Pandavas, afflicted beyond measure at beholding the sons of Pandu in such distress, began to say aloud, “King Dhritarashtra of wicked soul sees no things with the same eye. The Kuru monarch casts not his eye on virtue. Neither the sinless Yudhishthira, nor Bhima the foremost of mighty men, nor Dhananjaya the youngest son of Kunti, will ever be guilty of the sin of waging a rebellious war. When these will remain quiet, how shall the illustrious son of Madri do anything? Having inherited the kingdom from their father, Dhritarashtra could not bear them. How is that Bhishma who suffers the exile of the Pandavas to that wretched place, sanctions this act of great injustice? Vichitravirya, the son of Santanu, and the royal sage Pandu of Kuru's race both cherished us of old with fatherly care. But now that Pandu that tiger among men, has ascended to heaven, Dhritarashtra cannot bear with these princes his children. We who do not sanction this exile shall all go, leaving this excellent town and our own homes, where Yudhishthira will go.”

Unto those distressed citizens talking in this way, the virtuous Yudhishthira, himself afflicted with sorrow, reflecting for a few moments said, “The king is our father, worthy of regard, our spiritual guide, and our superior. To carry out with unsuspicious hearts whatever he bids, is indeed, our duty. You are our friends. Walking round us and making us happy by your blessings, return you to your abodes. When the time comes for anything to be done for us by you, then, indeed, accomplish all that is agreeable and beneficial to us.” Thus addressed, the citizens walked round the Pandavas and blessed them with their blessings and returned to their respective abodes.

After the citizens had ceased following the Pandavas, Vidura, conversant with all the dictates of morality, desirous of awakening the eldest of the Pandavas to a sense of his dangers, addressed him in these words. The learned Vidura, conversant with the jargon of the Mlechchhas, addressed the learned Yudhishthira who also was conversant with the same jargon, in the words of the Mlechchha tongue, so as to be unintelligible to all except Yudhishthira. He said, “He who knows the schemes his foes contrive in accordance with the dictates of political science, should, knowing them, act in such a way as to avoid all danger. He who knows that there are sharp weapons capable of cutting the body though not made of steel, and understands also the means of warding them off, can never be I injured by foes. He lives who protects himself by the knowledge that neither the consumer of straw and wood nor the drier of the dew burns the inmates of a hole in the deep woods. The blind man sees not his way: the blind man has no knowledge of direction. He who has no firmness never acquires prosperity. Remembering this, be upon your guard. The man who takes a weapon not made of steel i.e., an inflammable abode given him by his foes, can escape from fire by making his abode like unto that of a jackal having many outlets. By wandering a man may acquire the knowledge of ways, and by the stars he can ascertain the direction, and he that keeps his five senses under control can never be oppressed by his enemies.”

Thus addressed, Yudhishthira replied unto Vidura, saying, “I have understood you.” Then Vidura, having instructed the Pandavas and followed them thus far, walked around them and bidding them farewell returned to his own abode. When the citizens and Bhishma and Vidura had all ceased following, Kunti approached Yudhishthira and said, “The words that Kshattri said unto you in the midst of many people so indistinctly as if he did not say anything, and your reply also to him in similar words and voice, we have not understood. If it is not improper; for us to know them I should then like to hear everything that had passed between him and you.”

Yudhishthira replied, “The virtuous Vidura said unto me that we should know that the mansion for our accommodation at Varanavata has been built of inflammable materials. He said unto me, “The path of escape too shall not be unknown to you,”--and further,--“Those that can control their senses can acquire the sovereignty of the whole world.”--The reply that I gave unto Vidura was, “I have understood you.”

The Pandavas set out on the eighth day of the month of Phalguna when the star Rohini was in the ascendant, and arriving at Varanavata they beheld the town and the people.

The Pandavas escape the fire
Then all the citizens of Varanavata on hearing that the son of Pandu had come, were filled with joy at the tidings, speedily came out of Varanavata, in vehicles of various kinds numbering by thousands, taking with them every auspicious article as directed by the Sastras, for receiving those foremost of men. The people of Varanavata, approaching the sons of Kunti blessed them by uttering the Jaya and stood surrounding them. The virtuous Yudhishthira thus surrounded by them looked resplendent like Indra in the midst of the celestials. Those sinless ones, welcomed by the citizens and welcoming the citizens in return, then entered the populous town of Varanavata decked with every ornament. Entering the town those heroes first went to the abodes of Brahmanas engaged in their proper duties. Those foremost of men then went to the abodes of the officials of the town, and then of the Sutas and the Vaisyas and then to those of even the Sudras, thus adored by the citizens, the Pandavas at last went with Purochana going before them, to the palace that had been built for them, Purochana then began to place before them food and drink and beds and carpets, all of the first and most agreeable order. The Pandavas attired in costly robes, continued to live there, adored by Purochana and the people having their homes in Varanavata.

After the Pandavas had thus lived for ten nights, Purochana spoke to them of the mansion he had built called “The Blessed Home,” but in reality the cursed house. Then those tigers among men, attired in costly dress, entered that mansion at the instance of Purochana like Guhyakas entering the palace of Siva on the Kailasa mount. Yudhishthira, inspecting the house, said unto Bhima that it was really built of inflammable materials. Smelling the scent of fat mixed with clarified butter and preparations of lac, he said unto Bhima, “This house is truly built of inflammable materials! Indeed, it is apparent that such is the case! The enemy, it is evident, by the aid of trusted artists well-skilled in the construction of houses, have finely built this mansion, after procuring hemp, resin, heath, straw, and bamboos, all soaked in clarified butter. This wicked wretch, Purochana, acting under the instruction of Duryodhana, stays here with the object of burning me to death when he sees me trustful. But, Vidura knew of this danger, and, therefore, has warned me of it beforehand. Knowing it all, that youngest uncle of ours, ever wishing our good from affection has told us that this house, so full of danger, has been constructed by the wretches under Duryodhana acting in secrecy.”

Hearing this, Bhima replied, “If you know this house to be so inflammable, it would then be well for us to return there where we had taken up our quarters first.” Yudhishthira replied, “It seems to me that we should rather continue to live here in seeming unsuspiciousness but all the while with caution and our senses wide awake and seeking for some certain means of escape. If Purochana finds from our countenances that we have fathomed designs, acting with haste he may suddenly burn us to death. Indeed, Purochana cares little for obloquy or sin. The wretch stays here acting under the instruction of Duryodhana. If we are burnt to death, will our grandfather Bhishma be angry? Why will he, by showing his wrath, make the Kauravas angry with him? Or, perhaps, our grandfather Bhishma and the other bull of Kuru's race, regarding indignation at such a sinful act to be virtuous, may become wrathful. If however, from fear of being burnt, we fly from here, Duryodhana, ambitious of sovereignty will certainly compass our death by means of spies. While we have no rank and power, Duryodhana has both; while we have no friends and allies, Duryodhana has both; while we are without wealth, Duryodhana has at his command a full treasury. Will he not, therefore, certainly destroy us by adopting adequate means? Let us, therefore, by deceiving this wretch Purochana and that other wretch Duryodhana, pass our days, disguising ourselves at times. Let us also lead a hunting life, wandering over the earth. We shall then, if we have to escape our enemies, be familiar with all paths. We shall also, this very day, cause a subterranean passage to be dug in our chamber in great secrecy. If we act in this way, concealing what we do from all, fire shall never be able to consume us. We shall live here, actively doing everything for our safety but with such privacy that neither Purochana nor any of the citizens of Varanavata may know what we are after.”

A friend of Vidura's, well-skilled in mining, coming unto the Pandavas, addressed them in secret, saying, “I have been sent by Vidura and am a skilful miner. I am to serve the Pandavas. Tell me what I am to do for you. From the trust he reposes in me Vidura has said unto me, “Go you unto the Pandavas and accomplish you their good.” What shall I do for you? Purochana will set fire to the door of your house on the fourteenth night of this dark fortnight. To burn to death those tigers among men, the Pandavas, with their mother, is the design of that wicked wretch, the son of Dhritarashtra. O son of Pandu, Vidura also told you something in the Mlechchha tongue to which you also didst reply in same language. I state these particulars as my credentials.” Hearing these words, Yudhishthira replied, “I now know you as a dear and trusted friend of Vidura, true and ever devoted to him. There is nothing that the learned Vidura does not know. As his, so ours are you. Make no difference between him and us. We are as much thine as his. Protect us as the learned Vidura ever protects us. I know that this house, so inflammable, has been contrived for me by Purochana at the command of Dhritarashtra's son. That wicked wretch commanding wealth and allies pursues us without intermission. Save us with a little exertion from the impending conflagration. If we are burnt to death here, Duryodhana's most cherished desire will be satisfied. Here is that wretch's well-furnished arsenal. This large mansion has been built abutting the high ramparts of the arsenal without any outlet. But this unholy contrivance of Duryodhana was known to Vidura from the first, and he it was who enlightened us beforehand. The danger of which Kshattri had foreknowledge is now at our door. Save us from it without Purochana's knowledge thereof.” On hearing these words, the miner said, “So be it,” and carefully beginning his work of excavation, made a large subterranean passage. The mouth of that passage was in the centre of that house, and it was on a level with the floor and closed up with planks. The mouth was so covered from fear of Purochana, that wicked wretch who kept a constant watch at the door of the house. The Pandavas used to sleep within their chambers with arms ready for use, while, during the day, they went a-hunting from forest to forest. Thus, they lived in that mansion very guardedly, deceiving Purochana by a show of trustfulness and contentment while in reality they were trustless and discontented. Nor did the citizens of Varanavata know anything about these plans of the Pandavas. In fact, none else knew of them except Vidura's friend, that good miner.

Seeing the Pandavas living there cheerfully and without suspicion for a full year, Purochana became exceedingly glad. Beholding Purochana so very glad, Yudhishthira, addressing Bhima and Arjuna and the twins said, “The cruel-hearted wretch has been well-deceived. I think the time is come for our escape. Setting fire to the arsenal and burning Purochana to death and letting his body lie here, let us, six persons, fly hence unobserved by all!”

Then on the occasion of an almsgiving, Kunti fed on a certain night a large number of Brahmanas. There came also a number of ladies who while eating and drinking, enjoyed there as they pleased, and with Kunti's leave returned to their respective homes. Desirous of obtaining food, there came, as though impelled by fate, to that feast, in course of her wanderings, a Nishada woman, the mother of five children, accompanied by all her sons. She, and her children, intoxicated with the wine they drank, became incapable. Deprived of consciousness and more dead than alive, she with all her sons lay down in that mansion to sleep. Then when all the inmates of the house lay down to sleep, there began to blow a violent wind in the night. Bhima then set fire to the house just where Purochana was sleeping. Then the son of Pandu set fire to the door of that house of lac. Then he set fire to the mansion in several parts all around. Then when the sons of Pandu were satisfied that the house had caught fire in several parts those chastisers of foes with their mother, entered the subterranean passage without losing any time. Then the heat and the roar of the fire became intense and awakened the townspeople. Beholding the house in flames, the citizens with sorrowful faces began to say, “The wretch Purochana of wicked soul had under the instruction of Duryodhana built his house for the destruction of his employer's relatives. He indeed has set fire to it. Fie on Dhritarashtra's heart which is so partial. He has burnt to death, as if he were their foe, the sinless heirs of Pandu! O, the sinful and wicked-souled Purochana who has burnt those best of men, the innocent and unsuspicious princes, has himself been burnt to death as fate would have it.”

The citizens of Varanavata thus bewailed the fate of the Pandavas, and waited there for the whole night surrounding that house. The Pandavas, however, accompanied by their mother coming out of the subterranean passage, fled in haste unnoticed. But, for sleepiness and fear, they could not with their mother proceed in haste. But, Bhimasena, endued with terrible prowess and swiftness of motion took upon his body all his brothers and mother and began to push through the darkness. Placing his mother on his shoulder, the twins on his sides, and Yudhishthira and Arjuna on both his arms, Vrikodara of great energy and strength and endued with the speed of the wind, commenced his march, breaking the trees with his breast and pressing deep the earth with his stamp.'"

About this time, the learned Vidura had sent into those woods a man of pure character and much trusted by him. This person going to where he had been directed, saw the Pandavas with their mother in the forest employed in a certain place in measuring the depth of a river. The design that the wicked Duryodhana had formed had been, through his spies, known to Vidura of great intelligence, and, therefore, he had sent that prudent person unto the Pandavas. Sent by Vidura unto them, he showed the Pandavas on the sacred banks of the Ganga a boat with engines and flags, constructed by trusted artificers and capable of withstanding wind and wave and endued with the speed of the tempest or of thought. He then addressed the Pandavas in these words to show that he had really been sent by Vidura, “O Yudhishthira,” he said, "listen to these words the learned Vidura had said unto you as a proof of the fact that I come from him. Neither the consumer of straw and the wood nor the drier of dew ever burns the inmates of a hole in the forest. He escapes from death who protects himself knowing this, etc.” By these credentials know me to be the person who has been truly sent by Vidura and to be also his trusted agent. Vidura has again said, “O son of Kunti, you shall surely defeat in battle Karna, and Duryodhana with his brothers, and Sakuni.” This boat is ready on the waters, and it will glide pleasantly thereon, and shall certainly bear you all from these regions!”

Then beholding those foremost of men with their mother pensive and sad he caused them to go into the boat that was on the Ganga, and accompanied them himself. Addressing them again, he said, “Vidura having smelt your heads and embraced you mentally, has said again that in commencing your auspicious journey and going alone you should never be careless.”

Saying these words unto those heroic princes, the person sent by Vidura took those bulls among men over to the other side of the Ganga in his boat. Having taken them over the water and seen them all safe on the opposite bank, he uttered the word “Jaya” to their success and then left them and returned to the place whence he had come.

The illustrious Pandavas also sending through that person some message to Vidura, began, after having crossed the Ganga, to proceed with haste and in great secrecy.

Then, when the night had passed away, a large concourse of the townspeople came there in haste to see the sons of Pandu. After extinguishing the fire, they saw that the house just burnt down had been built of lac in materials and that Duryodhana's counsellor Purochana had been burnt to death. The people began to bewail aloud saying, “Indeed, this had been contrived by the sinful Duryodhana for the destruction of the Pandavas. There is little doubt that Duryodhana has, with Dhritarashtra's knowledge, burnt to death the heirs of Pandu, else the prince would have been prevented by his father. There is little doubt that even Bhishma, the son of Santanu, and Drona and Vidura and Kripa and other Kauravas have not, any of them, followed the dictates of duty. Let us now send to Dhritarashtra to say, “Your great desire has been achieved! You has burnt to death the Pandavas!”

They then began to extinguish the members to obtain some trace of the Pandavas, and they saw the innocent Nishada woman with her five sons burnt to death. Then the miner sent by Vidura, while removing the ashes, covered the hole he had dug with those ashes in such a way that it remained unnoticed by all who had gone there.

The citizens then sent to Dhritarashtra to inform him that the Pandavas along with Duryodhana's counsellor Purochana had been burnt to death. King Dhritarashtra, on hearing the evil news of the death of the Pandavas, wept in great sorrow. He said, “King Pandu, my brother of great fame, has, indeed, died today when those heroic sons of his together with their mother have been burnt to death. You men, repair quickly to Varanavata and cause the funeral rites to be performed of those heroes and of the daughter of Kuntiraj! Let also the bones of the deceased be sanctified with the usual rites, and let all the beneficial and great acts usual on such occasions be performed. Let the friends and relatives of those that have been burnt to death repair thither. Let also all other beneficial acts that ought, under the circumstances, to be performed by us for the Pandavas and Kunti be accomplished by wealth.”

Having said this, Dhritarashtra, surrounded by his relatives, offered oblations of water to the sons of Pandu. All of them, afflicted with excessive sorrow, bewailed aloud, exclaiming, “O Yudhishthira! Oh prince of the Kuru race!”--While others cried aloud, “Oh, Bhima!--O Phalguna!”--while some again,--“Oh, the twins!--Oh, Kunti!”--Thus did they sorrow for the Pandavas and offer oblations of water unto them. The citizens also wept for the Pandavas but Vidura did not weep much, because he knew the truth.

Meanwhile the Pandavas endued with great strength with their mother forming a company of six going out of the town of Varanavata arrived at the banks of the Ganga. They then speedily reached the opposite bank aided by the strength of the boatmen's arms, the rapidity of the river's current, and a favourable wind. Leaving the boat, they proceeded in the southern direction finding their way in the dark by the light of the stars. After much suffering they at last reached a dense forest. They were then tired and thirsty; sleep was closing their eyes every moment. Then Yudhishthira, addressing Bhima endued with great energy, said, “What can be more painful than this? We are now in the deep woods. We know not which side is which, nor can we proceed much further. We do not know whether that wretch Purochana has or has not been burnt to death. How shall we escape from these dangers unseen by others? O Bharata, taking us on yourself, proceed you as before. You alone amongst us are strong and swift as the wind.”

Thus addressed by Yudhishthira the just, the mighty Bhimasena, taking up on his body Kunti and his brothers, began to proceed with great celerity.

As the mighty Bhima proceeded, the whole forest with its trees and their branches seemed to tremble, in consequence of their clash with his breast. The motion of his thighs raised a wind like unto that which blows during the months of Jyaishtha and Ashadha (May and June). The mighty Bhima proceeded, making a path for himself, but treading down the trees and creepers before him. In fact, he broke (by the pressure of his body) the large trees and plants, with their flowers and fruits, standing on his way. Even so passed through the woods breaking down mighty trees, the leader of a herd of elephants, of the age of sixty years, angry and endued with excess of energy, during the season of rut when the liquid juice trickle down the three parts of his body. Indeed, so great was the force with which Bhima endued with the speed of Garuda or of Marut (the god of wind), proceeded that the Pandavas seemed to faint in consequence. Frequently swimming across streams difficult of being crossed, the Pandavas disguised themselves on their way from fear of the sons of Dhritarashtra. Bhima carried on his shoulder his illustrious mother of delicate sensibilities along the uneven banks of rivers. Towards the evening, Bhima (bearing his brothers and mother on his back) reached a terrible forest where fruits and roots and water were scarce and which resounded with the terrible cries of birds and beasts. The twilight deepened the cries of birds and beasts became fiercer, darkness shrouded everything from the view and untimely winds began to blow that broke and laid low many a tree large and small and many creepers with dry leaves and fruits. The Kaurava princes, afflicted with fatigue and thirst, and heavy with sleep, were unable to proceed further. They then all sat down in that forest without food and drink. Then Kunti, smitten with thirst, said unto her sons, “I am the mother of the five Pandavas and am now in their midst. Yet I am burning with thirst!” Kunti repeatedly said this unto her sons. Hearing these words, Bhima's heart, from affection for his mother, was warmed by compassion and he resolved to go (along as before). Then Bhima, proceeding through that terrible and extensive forest without a living soul, saw a beautiful banyan tree with wide spreading branches. Setting down there his brothers and mother, he said unto them, “Rest you here, while I go in quest of water. I hear the sweet cries of aquatic fowls. I think there must be a large pool here.” Commanded, by his elder brother who said unto him, “Go”, Bhima proceeded in the direction whence the cries of those aquatic fowls were coming. He soon came upon a lake and bathed and slaked his thirst. Affectionate unto his brothers, he brought for them, water by soaking his upper garments. Hastily retracing his way over those four miles he came unto where his mother was and beholding her he was afflicted with sorrow and began to sigh like a snake. Distressed with grief at seeing his mother and brothers asleep on the bare ground, Vrikodara began to weep, ”Oh, wretch that I am, who behold my brothers asleep on the bare ground, what can befall me more painful than this? Alas, they who formerly at Varanavata could not sleep on the softest and costliest beds are now asleep on the bare ground! Oh, what more painful sight shall I ever behold than that of Kunti—the sister of Vasudeva, that grinder of hostile hosts--the daughter of Kuntiraja,--herself decked with every auspicious mark, the daughter-in-law of Vichitravirya,--the wife of the illustrious Pandu,--the mother of us (five brothers),--resplendent as the filaments of the lotus and delicate and tender and fit to sleep on the costliest bed--thus asleep, as she should never be, on the bare ground! Oh, she who has brought forth these sons by Dharma and Indra and Maruta--she who has ever slept within palaces--now sleeps, fatigued, on the bare ground! What more painful sight shall ever be beheld by me than that of these tigers among men (my brothers) asleep on the ground! Oh, the virtuous Yudhishthira, who deserves the sovereignty of the three worlds, sleeps, fatigued, like an ordinary man, on the bare ground! This Arjuna of the darkish hue of blue clouds, and unequalled amongst men sleeps on the ground like an ordinary person! Oh, what can be more painful than this? Oh the twins, who in beauty are like the twin Aswins amongst the celestials, are asleep like ordinary mortals on the bare ground! He who has no jealous evil-minded relatives, lives in happiness in this world like a single tree in a village. The tree that stands single in a village with its leaves and fruits, from absence of other of the same species, becomes sacred and is worshipped and venerated by all. They again that have many relatives who, however, are all heroic and virtuous, live happily in the world without sorrow of any kind. Themselves powerful and growing in prosperity and always gladdening their friends and relatives, they live, depending on each other, like tall trees growing in the same forest. We, however, have been forced in exile by the wicked Dhritarashtra and his sons having escaped with difficulty, from sheer good fortune, a fiery death. Having escaped from that fire, we are now resting in the shade of this tree. Having already suffered so much, where now are we to go? You sons of Dhritarashtra of little foresight, you wicked fellows, enjoy your temporary success. The gods are certainly auspicious to you. But you wicked wretches, you are alive yet, only because Yudhishthira doth not command me to take your lives. Else this very day, filled with wrath, I would send you, (O Duryodhana), to the regions of Yama with your children and friends and brothers, and Karna, and Sakuni! But what can I do, for, you sinful wretches, the virtuous king Yudhishthira, the eldest of the Pandavas, is not yet angry with you?”

Having said this, Bhima of mighty arms, fired with wrath, began to squeeze his palms, sighing deeply in affliction. Excited again with wrath like an extinguished fire blazing up all on a sudden, Vrikodara once more beheld his brothers sleeping on the ground like ordinary persons sleeping in trustfulness. Bhima said unto himself, “I think there is some town not far off from this forest. These all are asleep, so I will sit awake. This will slake their thirst after they rise refreshed from sleep.” Saying this, Bhima sat there awake, keeping watch over his sleeping mother and brothers.